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The "laundresses night 'in the Veneto and Istria

The "laundresses night," as specific types of fantastic beings, belong to different traditions of Europe [1] . On the basis of their special features can be broadly classified in three categories (the edges are not always distinct), "fantastic beings', 'dead', 'witches' [2] .

Triveneto spread all over the mountain, but with names and characteristics that vary from one area to another ( Anguane , Angoane , Inguane , Aiguana , Aivane , Gane, Vane, Oane , Longane , Ongania ) are the Anguane , "friends of the waters." Their name derives from the Latin popular AQUANI 'water nymph', 'Undine' (etymology proposed by Angelico Prati) - cf. form Aiguana attested by Jack Verona (XIII sec.) [3] the words AGANIS Friulian (Anguane) and AGHE 'water' [4] . In this regard, Dino Coulter observes, "we can say that the ' anguana or AQUANI represents a Water Fairies " [5] . There are also situations: anguana \u0026lt;Latin Anguis 'snake (water)', reinforced by the stories of Vicenza where Anguane turn into snake [6] .

usually prove to be mild and sometimes appear as young and beautiful mermaids [7] , sometimes as ugly old malicious, or are believed to have goat feet. Often they live in caves: the mountains are known Lessini (and here it is considered that even after sunset Anguane devour the unwary passers-by) and elsewhere in the Veronese, at the foot of Mount Grappa, in the Cadore (Pieve to kidnap women and children ), the mountains above Cortina at Chiusaforte (Udine), at the foot of Mount BEDOLE (Primiero).

In many places it is said they did their laundry at night, for example, on Mount Summano (Verona), this activity was carried out every Saturday.

Anguane Taken together, can be counted among the fairies [8] , but - Carlo Lapucci notes - unlike you, are not immortal, nor do they have unlimited powers [9] .

Particularly interesting, though, as Raphael notes Battaglia (1948-49): "An item that the law on" Anguanes "have in common with that of the souls of the dead could be that appropriate their activities laundresses night. Rumor of clothes washed in water of the brooks is heard sometimes in the countryside at night, according to folk tales, and the wayfarer hastens the ode to leave because he knows that is the work of souls who come from beyond the grave ' [10] .

Regarding Anguane traditions of Belluno and Cadore, remains crucial as reported by Angela Nardo Cybele Superstitions Bellunesi and Cadorine in 'Archive of Folk Traditions, "Palermo, 1885, I report Therefore, the steps that I think are most important.

" Dall'Auronzo, proceeding to Cortina, little by little the personality of Redodesa is lost and confused. It completely changes its name to Anguane . But it is always her despite the change of name and even here remains faithful to its traditions, so much so that every woman hurries to finish spinning with her spindle no come if the Anguane .

[...] "[...] The Anguane and Oane or Longane that are confused by the vulgar with the witches and the same Redolosa , have a history of compassionate and gentle I was told in all the countries I have visited by Parish Cortina. [...]

"The Anguane lived for those of Pieve a Lagole among the reeds and in caves. "A Valesella, Calalzo and elsewhere, writes Ronzon, there is still the so-called Creppo of Anguane . were women with pie ' de goat, which they called Auronzo par excellence' the pagan DEPE Caura, where the if buteva pute the gannets SPLIT z dala came to the mountain Tavar . The gera stranger stuff, vedeu, and now the x à desmesso or death suits.

"At the Cortina Anguane Cadin were over, the mountain is to the north-east. A Lagusin under Loretto Basso, had a reputation of very respectable, famous, and even work embroidered night. There is someone who keeps handkerchiefs embroidered by them! A curtain is called instead of the smooth Anguane laundry unsuccessful, precisely because of their habit of doing everything at night, which is impossible to succeed well. This is in contradiction with the reputation of having good housewives everywhere.

"Tradition says that the general had a beautiful face and breasts that had long cast behind his back to suckle their children collected by baskets attached to the back. [...] "These news

Nardo Cybele is follow three stories on Anguane Cadore, in the second of which is said to a magician liberated the country - apparently Calalzo - beings from women who had gathered on a cart by saying the words, "In the name of God and dela Madona car and I rode and sold (all ) de Pagogna . "And - so the story ends - suddenly disappeared, and everything went Pagogna." [11]

Nardo then goes on to tell the other two "stories" (two versions), always Cadore, which however Anguane the protagonists are fairly typical of the "witches" (two women) grease (only the head) and out going up the chimney, in the first case to reach the place of their conference (Monte Rite) in the second home of their victim, a 'baby milk', which can get a form to enter cats [12] .

In some places in the Veneto, the 'night laundresses' have other names, is not changing much character and functions.

Dino Coulter recalls Blank Fade Valle del Brenta, "inhabited the covoli of Fade (Collicello Valstagna of [Vicenza]) from where they went out at night to hang out the laundry." And yet the Bele Butel of Campofontana (Verona), who were also called Strie , Angoane and Stroliche : "Help the women of the house to wash and dry your laundry," but only if he was white, "worked at night," until the evening by having Maria Ave Maria in the morning, when they were within the covoli ('caves ') [13] .

Lessini In the mountains, in the territory of Velo Veronese and Oak (which features some of the culture Cimbrian), it is said that the queen of fade the moonlight "washes her beautiful dress and spreads on a rope stretched from one side to the other of Vajo The Ugly, by Bante high to low Bante ( Brabant = 'wall Rocky ') [14] . Similarly places to dry laundry (two big baskets) of the Caves of fade Veil, the most beautiful of all the fairies Lessinia, ie Aissa Maiss: on a tight rope from a cliff face to the front, above Valley Covolo, and "in full moon nights' [15] .

Similar to fade (Lessinia office) and the same anguane also Peoples Beate the territory of Giazza (Verona), Country cimbro: Dweller in covoli the Sealagan Laute , Hoalagan Laute (so are calls cimbro) are 'Ambivalent creatures' in that it shows how sometimes women, sometimes as "representatives of the dead ',' appear in the transition between night and day and between day and night," in some cases prove to be kind and help farmers, while others are "evil witches, ready to harm anyone 'is not dangerous when washing underwear and lie down on a rope stretched between" the Sealagan Kuwal and the mountain of Grol " [16] .

But on "laundresses night," once so popular beliefs survive in the Veneto region which aspects of today?

This request was answered Marisa Milani, professor of Literature Traditions Popular, which with the help of his students has collected some of the, I suppose, now last traces [17] traditional folkloric beings are made for several of the Veneto. The

Milani anguane originally supposed to be 'water nymphs' are so changed in their characteristics, in their function, that it is now the "malignant laundresses night" - and in the Vicenza anguana the term has even become synonymous with "whore " [18] . The

anguane wash and drying clothes, and also sing the melody (from Verona for this Jack himself has placed against the sirens). They live in the hills Berici (Vicenza), in the Alps and the Alps.

The evidence gathered in the Vicenza area starting in the 1979-80 respondents define 'women' (sometimes very talkative: "in combination with language), " ghosts, "" people "(they were not witches' ), "beasts" (sometimes similar to reptiles), "done great, dressed in white" (in a story anguana marries, then dies and returns as the snake). A Domegge di Cadore (Belluno) are called "le Long Longane" and is said to steal the cheese in the basement (it also tells the wife of a "anguana" But the goat's foot). They live hand to

mostly in the lowlands and the coast of the fairies, the fade. "They meet in the washroom [campaigns] or on the banks of streams: they are the spirits of women who die in childbirth, treacherous and dangerous beings. They give riches, but they seem to need to hide any sharp or pointed iron; gifts disappear as soon as the promises are unfulfilled, they are beautiful women and often mingle with the living, but their true evil nature manifests itself in the foot altered, or goats. "

are often confused by people interviewed by the witches and anguane (just think at the foot of Goat Longana in the story mentioned above).

Moreover, almost exclusively in the testimonies of Vicenza, Padua and Treviso reported by Milani in the short chapter entitled Do and witches (dedicated precisely to do and "do- witches') gather the most characteristic elements anguane the same: the laundry at night (the pounding that people sleep, the inability to see them), the laundry left to dry on wires, singing and sometimes washed and spread out in the moonlight, their white robes (or veils). In addition to 'do' / 'fade' / 'bean', were called and / or regarded as 'spirits', 'witches' ('is being witches, I do not know'), 'witches'.

Only in one case, recalls that they were souls of dead women in childbirth (a Barbisano, Treviso), another who had "the pie Roversi (Rosà, Vicenza) [19] .

The "laundresses' Istria - the" Witches laundresses "- are the stars of a legend that has been reworked by Achille and Elio Gorlato Predonzani poem in the collection of people. Legends Istria [20] . There are witches in the night like to go to the village fountain to wash their clothes (it's one of their passions).

These "laundresses" (imagine that ugly) for their heavy task, as is obvious, you do feel well, But you can not see them.

are also believed to enter homes where they know there's a naughty boy and he seized the lead at the fountain, where the plunge and banging until it die, and then continue like that and twist it 's not as if 'recognize, that is one of their filthy clothes.

Those witches, therefore, seem not to attend the fountain during the day, when used by women "normal", as if he just did not want to mix with them, but could not do it as' creatures of the night "in through and through [21] .

Those witches enter the houses, but not how they are told. And we know that in European folklore, there are other 'beings of the night "who enter the homes with the intention to kidnap and / or kill children. But the legend Istrian children are bad, and this is one reason that in all likelihood will be added in a more recent phase. We indeed are dealing with figures whose features are a bit 'confused and contradictory [22] . It is conceivable that once they were evil spirits, perhaps restless dead, that 'anthropomorphism' [23] witches have become the bogeyman function.

---

[1] For Britain (And France), cf. the post titled "The kannerezed -noz" [from " Bibliography" to "14 ª parte "].

[2] Dario Spada (1989), calling them "fairy laundresses' employment the gnomes, fairies, goblins and other fairy beings in Italy [Milan, Sugarco, pp. 188-9], divides them into three classes: Fairies, Witches, Ghosts' restless serving in this way their eternal punishment. " Considers the descendants of the "Creature of the water, ghostly laundresses who wash their clothes at night beat with beaters and gold "(creatures on which, unfortunately, the author says nothing). They are generally white robes and "long hair matted and unkempt." Are present in various places, from Istria to Sardinia.

[3] "They were, then, from the enchanting voice and beautiful creatures, such as sirens, surpassed only, according to the statement by Jack Verona, the sweet voice of the divine glory of the celestial lodatori:

El

well you still digo en ver senca Bosia,

ke, how the soe voxe, ve el befe pariah

oldir wax or rotation or organ nor symphonia

or siren or other consecrated ke Aiguana or both.

And in the fourteenth century Francis Vannozzo so tingles of his beloved St.

well because you're alone enguana,

with those meats over ivory silk

paron that milk-colored grain. "

[Manlio Cortelazzo (1994): Words Veneto, Vicenza, Blacks Pozza, p. 219.]

[4] In Friuli Agan Sagane is also called, names in the dictionary The New Pirona (1935) are translated 'witch, fairy'. It also states - all under the heading Agan, Sagane - an interesting information: "At Clauzetto [Pordenone] Clap your ['stone, rock'] des Ag anes , on which the silly women can see the footprints of the witches, who gather for their secret meetings "[Julius Andrea Pirona, Hercules Carletti, Giovanni Battista Corgnale (1988): The New Pirona , Udine, Friuli Philological Society].

In the "old" Pirona (Jacopo Pirona, Vocabulary Friuli Venezia , 1871) - as is reported by D. Spada (1989): cit. , pp. 23-4 - on Saganes at Clauzetto are told that "when they were surprised by the sound of the bells had to dance against their will," "stealing children, and cooks them to eat them 'put them to boil in a pot (but once a child could to throw a "witch cook" in the pot, and from that day 'were seen no more beating about their infernal Riddle'). Savi

Maria Lopez (1889) [ Legends of the Alps, Torino, Loescher, p. 256], the AGANIS Mount Canin (which he calls "divine feminine"), refers to two things: 'the foot-facing' habit of eating who recklessly "at night are close to their home."

In turn, Anton von Mailly (1922) could detect in his Legends of Friuli and the Julian Alps [Gorizia, 1989, Libreria Editrice Gorizia (ed. or.: Leipzig, 1922), pp. 91-2]:

Sometimes witches are sometimes called "AGANIS (lis AGANIS). These are female demons with his feet turned inward. They bring misfortune to imprudence or night approaches to their hideout. One of them is hiding in a cave Closed [...]. Also on Judrio [river on the border of the provinces of Udine and Gorizia] were spotted witches intent on rinse clothes in the moonlight.

beings not so well defined - witches, fairies, demons - the Anguane , but the typical features of many "witches."

And how can we associate the name Sagane the literary voice saga, 'witch, witch', from Latin saga, 'id'. (See shrewd and predict ), and the proper name Sagana , the witch's companion canines, the work described by Horace in Satires ? [See Alfred Ernout, Antoine Meillet (1985): étymologique Dictionnaire de la Latin langue, Paris, Éditions Klincksieck (4 ^and tirage), sv SAGUS .]

[5] Dino Coulter (1987): Legends and folk tales of Veneto, Rome, Newton Compton, p. 36. On

Anguane, basic information contained in pp. 34-7. See also: M. Cortelazzo (1994): cit. , pp. 219-21; Daniela Perco, Carlo Zoldan, ed (2001): legends and beliefs of the oral tradition of the mountain Belluno. The , Seravella, Edizioni della Provincia di Belluno, pp. 29-50; Dino Coulter (2006): Gnomes, anguane and basilisks. Mythical beings and imaginary Veneto, Friuli-Venezia Giulia, Trentino and Alto Adige , Sommacampagna, Cierre editions, pp. 56-9.

[6] Anguane has also been linked to Celtic theonym Adganae [Guardalben Elizabeth (1991): fantastic beings in the rural culture , Popular Culture in the Veneto. The land and agricultural activities (edited by Manlio Cortelazzo), Cinisello Balsamo, Silvana Editoriale - Amilcare Pizzi, pp. 229-30; D. Perco, C. Zoldan (2001): cit. , pp. 29, 33-4; http://www.eim.gov.it/files/uploads/SLM_n_14.pdf ].

[7] Dino Anguane Coulter describes as "beautiful water-maidens, dressed in white appearing only at night, almost always men, intent on washing their clothes and spread [D. Coulter (2006): cit. , p. 13].

[8] Dino Coulter states: "[the Anguane] belong to the family of Fade , so you are given the Venetian, which have nothing to do with fairies fairy tales" [D. Coulter (2006): cit. , pp. 13-4; on Fade (considered by some "the souls in Purgatory '), cf. pp. 24-6].

[9] Lapucci Carlo (1991): Dictionary of fantastic figures , Milan, Garzanti, pp. 41-2.

[10] Raffaello Battaglia, The "old time with the ' and spinning of flax in the popular traditions , in" Ce fastu? ", XXV-XXVI, 1948-49, pp. 101-14; repeated in: Gian Paolo Gri, Giuliana Valentinis, ed (1985): Days of Magic , Gorizia, Gorizia: Libreria Editrice, pp. 116-34 - the step which I mentioned is on p. 120.

Useful information and comments on Anguane, mountain views as nymphs, are contained in Battle wise, especially the connections with the figures of Redodesa and other 'old with time (also in German and Slavic area).

Redodesa or Redosega ( Redòdesa , Redòsega ), a term used in Belluno, Veneto is one of the ancient names of the Epiphany [in Venice, there was a form (A) redodese next to maràntega , a common time]. The term could be related to the fact that the night of the Epiphany is the last of twelve ( dódese ) of the Christmas period, but it also suggests a derivation from the name of Herodias.

The

Redodesa is a fantastic being in the most similar to the orcs, and other evil beings female, not that the old door or filled with fruit and sweetmeats the socks that once the children were hanging from the chain or the hood of the stove . See, in addition to the work of Nardo Cybele: M. Cortelazzo (1994)): cit. , pp. 225-30; Marisa Milani (1994): Witches, dead and fantastic beings in today Veneto, Padova, publisher Esedra [4th edition], pp. 313-8, pp. 59, 72, 75-6; D. Coulter (2006): cit. , pp. 128-30.

[11] The pagogna , inform the Nardo itself, is the viburnum lantana, namely the lantana, shrub flexible branches, which, as it refers in a footnote, was used to ensure baskets, brooms and Legari hedges, but also as a defense against witches' Strigara '(' The Witches are felt only the wood of Viburnum , which are only heard and have the power to reduce them dying).

[12] the work of Nardo Cybele, I quoted some passages quoted by Giambattista Bastanzi (1993) it Superstitions Alpine Veneto, Vittorio Veneto, De Bastiani Editore [Treviso, 1888], pp. 11-7, reproducing the quotation marks as they appear in this text.

[13] D. Coulter (1987): cit. , p. 36, (2006): cit. , p. 58.

[14] See Old High German Want , TED. Wand, 'wall'.

[15] Benetti Attilio (1983): Tales of "thread" of the mountains Lessini , Camposilvano Museum - Museum of Boscochiesanuova, pp. 39-41 and 52-7.

[16] E. Guardalben (1991): cit. , p. 237; D. Coulter (2006): cit. , pp. 27-8.

[17] Coulter observes, "In the Veneto, the episodes starring the Anguane were told up to the twenties and later, and still show now, and caves where they lived in the covoli Anguane [D. Coulter (2006): cit. , p. 59].

[18] "With the weakening or disappearance of the belief as to define the woman who goes out alone at night," [M. Milani (1994): cit. , p. 292].

[19] M. Milani (1994): cit. , pp. 201, 284-95, 299-306; on fade, cf. also E. Guardalben (1991): cit. , pp. 228-9.

[20] A. Gorla, E. Predonzani (1956): Poetry of the people. Legends Istria, Trieste, Graphic Arts Village of the Child, p. 79.

[21] On the other hand they become invisible is justified by the fear of being recognized, but then one would assume lavassero "their rags" in the daytime, not to be suspicious of their neighbors.

[22] are widespread at the level of popular beliefs, some confusion among women "witches" and evil female spirits, there is already confusion in ancient and medieval times (eg in ' Edictum Rothari ).

[23] Various supernatural beings of antiquity (female demons, spirits of the dead ...) experienced the phenomenon dell'antropomorfizzazione: by now supernatural beings are human beings - think of the greek striges Roman-that have become "witches."

What Happened To Xepisodes For Mobile

The strike of the lawyers and the Australian boomerang

L 'UOA (Organism Unit' s Advocacy ) with a resolution of 18-19 February 2011 opened a state of agitation and Advocacy declared abstention from the hearings and any judicial activity 16 to 22 March 2011 in protest against the Legislative Decree 28/2010 and the non-extension of the mandatory mediation settlement. That launched the strike against the Conciliation.

epochal attempt to change the course of events in Justice introducing the mandatory settlement, as happens in most countries by time, has not really met the approval of 'UOA, especially before the confirmed non-mandatory technical presence of the lawyer. Interpreted as heretical sacrilege of professional prerogatives.

But circumstances and the times when this has failed to mature form of protest, culminating with the pronouncement of the strike and advocacy abstention from the hearings for a week (reduced to net three working days due to Holiday periods), lend themselves to some consideration of opportunities and strategic purpose , which could counter-move in favor of damage.

1) STRIKE of legal action against the Conciliation coincides with the solemnity of the 150th mo Unification of Italy and its celebrations which are dated March 17, 2011 sculpting clearly in the Register History of the nost ro country. One Country, 'ITALY, currently struggling to maintain cohesive, to maintain unity and solidarity, to find a modus and a just rule of civilized coexistence among all its different social classes and souls. In addition to struggling to maintain incomes, particularly in a professional at a time of devastating economic crisis, whose effects continue to exist, in my view, for others 5 / 10 years. Perhaps the abstention from participating in the civic duty that the Constitution assigns Avvocatura can feed this social disconnection, rather than being valued glue? In an exact moment in which incenses UNITA 'of Italy and many Italians are celebrated who have given their lives to allow the difficult achievement, the strike advocacy from the prerogatives that the Constitution assigns may be an element of tune, dissonance as serious, compared to the patriotic spirit celebrated?

2) The STRIKE of legal action against the Conciliation coincides with the entry into force March 20, 2011 Sunday, indeed, the 21 next Monday, the Civil and Commercial Mediation. This legal arrangement intended by the legislature should act as a strategic move in the direction of change of optics: ARSIA Dimicandi Ars conciliandi or habit to the clash, the settlement entered into the habit of bad positions and interests . With beneficial effects (hopefully) on the justice system-and even beyond the country system, since the Mediation allows the reduction of personal and social costs related to the conflict, the release of national resources, and participation in the conduct of the parties the procedure, and then the opportunity to express themselves the true and actual needs, the underlying dispute. I ask then, a series of questions. The image could be adversely affected by the strike Advocacy called for its anti-anti-Conciliation and Mediation? That could change in public opinion, the belief that the category would not be a lawyer working hypothesis that, at least on paper and in the best of intentions are for the benefit of the community, holding office, and the decline in litigation, as well as the abbreviation Definition of disputes? The community could pose the question and interpret the same way as the Strike dell'adagio "Due to hanging, because that makes it", so as to interpret it as a desperate attempt to maintain the status quo? The Public Opinion may also consider the ranking of the social role (social footprint) of the category the same way as what This aims to tackle?

3) The Advocacy STRIKE is not designed to produce positive effects individual, because it is fighting those that are carried out new job opportunities or expect to achieve. Indeed, the strike would continue on the same line of opposition to the strategic change that is bringing other professions to take advantage of the professional jobs and unexpectedly left unprotected within miopemente MediaConciliazione. The lack of conviction of a representative part of the important advocacy as' OAU could become heavy delay adjustment, and perceived by the public as a vain attempt to staunch defense of pensions already difficult position to defend themselves in a world where speed Light is one to which the change occurs at all levels. Even in the professions, in their highly conservative and granite. I had the opportunity to express my thoughts this week before the columns of my Linkedin Group Discussion on Conciliation, which I invite you to join.

4) The Advocacy STRIKE just does not seem to have convinced all the members , as it turns out, the Council 's Bar Association of Ancona, for example, passed a resolution expressly NOT AGREE, confirming beliefs similar to those expressed in these lines and relying on the smooth operational functioning of the Dispute Resolution Chamber of Ancona at the local courthouse, as well as the city of Ancona District Court of 'Appeals. So anybody out there from the pack, as there are so many young colleagues who are lawyers by lowering the ax of war against Mediaconciliazione, approaching it with a more proactive and do a glimpse of the hidden but significant relevant aspects, which can result in a different way but more to appease Profession in Italy in the third millennium.

5) The risk is that the lawyers 'strike not part with conviction by all colleagues, especially from younger, but stubbornly pursued by' UOA, in counter- could boomerang to the disadvantage image of the whole category and his Social Role perceived by the public. A boomerang-type Australian, as it may push the common sense so adverse, rather than in favor, the legal profession, in spaces too far to reach all the way to pick it up.

Gian Marco Boccanera.

Right Hand 18 Number Arabic

Psychologist cacopedico hater indifferent

hate the indifferent, Antonio Gramsci, 1917.

"I hate the cold. I believe that life should mean to be partisan. Who really lives can not be a citizen and partisan. The indifference is apathy, is parasitism, it is cowardice, not life. So I hate the cold.

Indifference is the dead weight of history. The indifference shown strength in history. Work passively, but it operates. It's inevitable, is that on which we can not count, is what upsets the programs, which brings down the best built planes, is the stuff that chokes brute intelligence. What happens, the evil that befalls everyone, is because the mass of men abdicating to his will, leaving only enact laws which will repeal the revolt, leaving the men who come to power only then will a mutiny to overthrow. Between absenteeism and indifference few hands, not supervised by any control, weave the web of life collective, and ignores the mass, because they are not bothered, and then seems to overwhelm the fatality everything and everyone, it seems that history is nothing but an enormous natural phenomenon, an eruption, an earthquake whose victims are all those who wanted and who did not want, those who knew and who knew, who had been active and indifferent people. Some whine piteously, others swearing obscenely, but none or very few people wonder: If I had done my duty if I tried to assert my will, would have happened what happened?

hate the indifferent even to this: Why bother me with their eternal whining innocent. I ask everyone to account of them as he played the role that life has placed and places every day of what he has done and especially what did not. And I feel I can be relentless, not having to waste my pity, not having to share them with my tears.

am partisan, I live, I feel in the consciousness of my hand already beating the activity of the future city that my part is building. And it does not weigh up the social chain short, everything that happens in it is not due to chance, the fatality, but it's intelligent work of citizens. There is no one who is in it to the window and watch as the few sacrifice themselves, he fainted. Vivo, are partisan. So hate sides with those who do not, I hate the indifferent. "

February 11, 1917